Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā aṅguttarāpesu viharati āpaṇaṁ nāma aṅguttarāpānaṁ nigamo.
Thus have I heard—At one time, the Blessed One was staying in the country of the Anguttarāpans, in a market-town named |Āpaṇa::name of a town in Bengal; lit. market [āpaṇa]|.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āpaṇaṁ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
Then the Blessed One, having dressed early in the morning, taking his alms bowl and outer robe, went into Āpaṇa for alms. After wandering for alms in Āpaṇa and finishing his meal, he went to a certain forest grove for his day’s abiding. Entering deep into that grove, he sat down at the foot of a tree to abide for the day.
Potaliyopi kho gahapati sampannanivāsanapāvuraṇo chattupāhanāhi jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā taṁ vanasaṇḍaṁ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho potaliyaṁ gahapatiṁ bhagavā etadavoca: “saṁvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā”ti.
Potaliya the householder, while walking and wandering about, wearing a full suit, carrying a |parasol::sunshade, umbrella [chatta]| and wearing sandals, also went to that forest grove. Entering the grove, he came to where the Blessed One was. Having drawn near, he exchanged friendly greetings with the Blessed One. After having engaged in courteous and polite conversation, he stood to one side. While the householder Potaliya was standing to one side, the Blessed One said to him: “There are seats, householder, if you wish to sit down.”
Evaṁ vutte, potaliyo gahapati “gahapativādena maṁ samaṇo gotamo samudācaratī”ti kupito anattamano tuṇhī ahosi.
When this was said, the householder Potaliya thought: “The ascetic Gotama addresses me with the term ‘householder.’” Becoming |angry::indignant, offended [kupita]| and |irritated::annoyed, displeased [anattamana]|, he remained silent.
Dutiyampi kho bhagavā …pe… tatiyampi kho bhagavā potaliyaṁ gahapatiṁ etadavoca: “saṁvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā”ti.
A second time, and again a third time, the Blessed One said to the householder Potaliya: “There are seats, householder, if you wish to sit down.”
Evaṁ vutte, potaliyo gahapati “gahapativādena maṁ samaṇo gotamo samudācaratī”ti kupito anattamano bhagavantaṁ etadavoca: “tayidaṁ, bho gotama, nacchannaṁ, tayidaṁ nappatirūpaṁ, yaṁ maṁ tvaṁ gahapativādena samudācarasī”ti.
When this was said, the householder Potaliya thought: “The ascetic Gotama addresses me with the term ‘householder.’” Becoming angry and irritated, he said to the Blessed One: “It is unacceptable, sir Gotama, it is unsuitable that you should address me with the term ‘householder.’”
“Te hi te, gahapati, ākārā, te liṅgā, te nimittā yathā taṁ gahapatissā”ti.
“But, householder, you have the qualities, characteristics, and demeanor such as befit a householder.”
“Tathā hi pana me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti.
“Nevertheless, sir Gotama, I have given up all my works and cut off all |dealings::trading, commerce, verbal dealings [vohārā]|.”
“Yathā kathaṁ pana te, gahapati, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti?
“In what way, householder, have you given up all your works and cut off all dealings?”
“Idha me, bho gotama, yaṁ ahosi dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā sabbaṁ taṁ puttānaṁ dāyajjaṁ niyyātaṁ, tatthāhaṁ anovādī anupavādī ghāsacchādanaparamo viharāmi. Evaṁ kho me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti.
“Here, sir Gotama, I have handed over all my wealth, grain, |silver::cash, coin [rajata]|, and gold to my children as their inheritance. In regard to that, I neither advise nor interfere, and I live with nothing more than food and clothing. That is how, sir Gotama, I have given up all my works and cut off all dealings.”
“Aññathā kho tvaṁ, gahapati, vohārasamucchedaṁ vadasi, aññathā ca pana ariyassa vinaye vohārasamucchedo hotī”ti.
“Householder, the cutting off of dealings as you describe it is one thing, but in the Noble Ones’ |Vinaya::code of monastic discipline rules, training [vinaya]|, the cutting off of dealings is different.”
“Yathā kathaṁ pana, bhante, ariyassa vinaye vohārasamucchedo hoti? Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye vohārasamucchedo hotī”ti.
“What is the cutting off of dealings like in the Noble Ones’ Vinaya, venerable sir? It would be good, venerable sir, if the Blessed One would teach me the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| so that I may understand how cutting off of dealings occurs in the Noble Ones’ Vinaya.”
“Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
“Well then, householder, listen to this and pay close attention, I will speak.”
“Evaṁ, bhante”ti kho potaliyo gahapati bhagavato paccassosi.
“Yes, venerable sir,” the householder Potaliya replied.
Bhagavā etadavoca:
The Blessed One said this:
“aṭṭha kho ime, gahapati, dhammā ariyassa vinaye vohārasamucchedāya saṁvattanti. Katame aṭṭha? Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo; dinnādānaṁ nissāya adinnādānaṁ pahātabbaṁ; saccavācaṁ nissāya musāvādo pahātabbo; apisuṇaṁ vācaṁ nissāya pisuṇā vācā pahātabbā; agiddhilobhaṁ nissāya giddhilobho pahātabbo; anindārosaṁ nissāya nindāroso pahātabbo; akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo; anatimānaṁ nissāya atimāno pahātabbo. Ime kho, gahapati, aṭṭha dhammā saṅkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṁvattantī”ti.
“Householder, there are these eight principles in the Noble Ones’ Vinaya that lead to the cutting off of all dealings. What are the eight? 1.) By relying on |non-destruction of life::not killing living beings [apāṇātipāta]|, destruction of life is to be abandoned. 2.) By relying on taking only what is given, taking what is not given is to be abandoned. 3.) By relying on |truthfulness::truthful speech, honesty, veracity [saccavāca]|, |false speech::lying, deliberately speaking falsehood [musāvāda]| is to be abandoned. 4.) By relying on speech that is not divisive, |divisive speech::slanderous, defamatory, malicious speech [pisuṇavācā]| is to be abandoned. 5.) By relying on non-greed and non-desire, |greed and desire::intense desire [giddhilobha]| are to be abandoned. 6.) By not blaming and attacking, |blaming and attacking::fault-finding and offending [nindārosa]| are to be abandoned. 7.) By not being angry and irritated, anger and irritation are to be abandoned. 8.) By relying on |non-arrogance::humility [anatimāna]|, |arrogance::haughtiness, self-importance [atimāna]| is to be abandoned. These, householder, are the eight principles in the Noble Ones’ Vinaya, stated briefly without being analyzed in detail, that lead to the cutting off of all dealings.”
“Ye me, bhante, bhagavatā aṭṭha dhammā saṅkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṁvattanti, sādhu me, bhante, bhagavā ime aṭṭha dhamme vitthārena vibhajatu anukampaṁ upādāyā”ti.
“It would be good, venerable sir, if, out of |compassion::benevolence, concern, gentle regard [anukampa]|, the Blessed One would explain to me in detail these eight principles that have been stated briefly without being analyzed in detail, which lead to the cutting off of all dealings in the Noble Ones’ Vinaya.”
“Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
“Well then, householder, listen to this and pay close attention, I will speak.”
“Evaṁ, bhante”ti kho potaliyo gahapati bhagavato paccassosi. Bhagavā etadavoca:
“Yes, venerable sir,” the householder Potaliya replied. The Blessed One said this:
“‘Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu pāṇātipātī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana pāṇātipātī assaṁ, attāpi maṁ upavadeyya pāṇātipātapaccayā, anuviccāpi maṁ viññū garaheyyuṁ pāṇātipātapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā pāṇātipātapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ pāṇātipāto. Ye ca pāṇātipātapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, pāṇātipātā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
1.) “When it was said: ‘By relying on non-destruction of life, |destruction of life::killing living beings [pāṇātipāta]| is to be abandoned,’ for what reason was this said? Here, householder, a disciple of the Noble Ones reflects thus: ‘Whatever |fetters::chains, bonds, attachments, things which bind [saṁyojanā]| there are on account of which I might destroy life, I am practicing for the abandoning and cutting off of those fetters. If I were to destroy life, I would blame myself on account of destruction of life; the wise, |having investigated::having found out [anuvicca]|, would criticize me for doing so; upon the breaking up of the body after death, a bad destination is to be expected on account of destruction of life. But this destruction of life is itself a fetter and a hindrance. And while taints, |vexation::affliction, irritation [vighāta]|, and |fever::mental torment, distress, strong desire, discomfort [pariḷāha]| might arise through the destruction of life, there are no taints, vexation, and fever for one who abstains from the destruction of life.’ When it was said: ‘By relying on non-destruction of life, destruction of life is to be abandoned,’ it was in reference to this that it was said.
‘Dinnādānaṁ nissāya adinnādānaṁ pahātabban’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu adinnādāyī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana adinnādāyī assaṁ, attāpi maṁ upavadeyya adinnādānapaccayā, anuviccāpi maṁ viññū garaheyyuṁ adinnādānapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā adinnādānapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ adinnādānaṁ. Ye ca adinnādānapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā adinnādānā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Dinnādānaṁ nissāya adinnādānaṁ pahātabban’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
2.) When it was said: ‘By relying on taking only what is given, taking what is not given is to be abandoned,’ for what reason was this said? Here, householder, a disciple of the Noble Ones reflects thus: ‘Whatever fetters there are on account of which I might take what is not given, I am practicing for the abandoning and cutting off of those fetters. If I were to take what is not given, I would blame myself on account of taking what is not given; the wise, having investigated, would criticize me on account of taking what is not given; and after the breakup of the body, after death, a bad destination is to be expected on account of taking what is not given. But taking what is not given is itself a fetter and a hindrance. And while taints, vexation, and fever might arise on account of taking what is not given, there are no taints, vexation, and fever for one who abstains from taking what is not given.’ When it was said: ‘By relying on taking only what is given, taking what is not given is to be abandoned,’ it was in reference to this that it was said.
‘Saccavācaṁ nissāya musāvādo pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu musāvādī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana musāvādī assaṁ, attāpi maṁ upavadeyya musāvādapaccayā, anuviccāpi maṁ viññū garaheyyuṁ musāvādapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā musāvādapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ musāvādo. Ye ca musāvādapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, musāvādā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Saccavācaṁ nissāya musāvādo pahātabbo’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
3.) When it was said: ‘By relying on truthfulness, false speech is to be abandoned,’ for what reason was this said? Here, householder, a disciple of the Noble Ones reflects thus: ‘Whatever fetters there are on account of which I might use false speech, I am practicing for the abandoning and cutting off of those fetters. If I were to use false speech, I would blame myself on account of false speech; the wise, having investigated, would criticize me on account of false speech; and after the breakup of the body, after death, a bad destination is to be expected on account of false speech. But false speech is itself a fetter and a hindrance. And while taints, vexation, and fever might arise on account of false speech, there are no taints, vexation, and fever for one who abstains from false speech.’ When it was said: ‘By relying on truthfulness, false speech is to be abandoned,’ it was in reference to this that it was said.
‘Apisuṇaṁ vācaṁ nissāya pisuṇā vācā pahātabbā’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu pisuṇavāco assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana pisuṇavāco assaṁ, attāpi maṁ upavadeyya pisuṇavācāpaccayā, anuviccāpi maṁ viññū garaheyyuṁ pisuṇavācāpaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā pisuṇavācāpaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ pisuṇā vācā. Ye ca pisuṇavācāpaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, pisuṇāya vācāya paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Apisuṇaṁ vācaṁ nissāya pisuṇā vācā pahātabbā’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
4.) When it was said: ‘By relying on speech that is |not divisive::not defamatory, not slanderous, not malicious [apisuṇa]|, divisive speech is to be abandoned,’ for what reason was this said? Here, householder, a disciple of the Noble Ones reflects thus: ‘Whatever fetters there are on account of which I might use divisive speech, I am practicing for the abandoning and cutting off of those fetters. If I were to use divisive speech, I would blame myself on account of divisive speech; the wise, having investigated, would criticize me on account of divisive speech; and after the breakup of the body, after death, a bad destination is to be expected on account of divisive speech. But divisive speech is itself a fetter and a hindrance. And while taints, vexation, and fever might arise on account of divisive speech, there are no taints, vexation, and fever for one who abstains from divisive speech.’ When it was said: ‘By relying on speech that is not divisive, divisive speech is to be abandoned,’ it was in reference to this that it was said.
‘Agiddhilobhaṁ nissāya giddhilobho pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu giddhilobhī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana giddhilobhī assaṁ, attāpi maṁ upavadeyya giddhilobhapaccayā, anuviccāpi maṁ viññū garaheyyuṁ giddhilobhapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā giddhilobhapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ giddhilobho. Ye ca giddhilobhapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, giddhilobhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Agiddhilobhaṁ nissāya giddhilobho pahātabbo’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
5.) When it was said: ‘By relying on |non-greed and non-desire::not intensely wanting [agiddhilobha]|, greed and desire are to be abandoned,’ for what reason was this said? Here, householder, a disciple of the Noble Ones reflects thus: ‘Whatever fetters there are on account of which I might be greedy and desirous, I am practicing for the abandoning and cutting off of those fetters. If I were to be greedy and desirous, I would blame myself on account of greed and desire; the wise, having investigated, would criticize me on account of greed and desire; and after the breakup of the body, after death, a bad destination is to be expected on account of greed and desire. But greed and desire are themselves a fetter and a hindrance. And while taints, vexation, and fever might arise on account of greed and desire, there are no taints, vexation, and fever for one who abstains from greed and desire.’ When it was said: ‘By relying on non-greed and non-desire, greed and desire are to be abandoned,’ it was in reference to this that it was said.
‘Anindārosaṁ nissāya nindāroso pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu nindārosī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana nindārosī assaṁ, attāpi maṁ upavadeyya nindārosapaccayā, anuviccāpi maṁ viññū garaheyyuṁ nindārosapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā nindārosapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ nindāroso. Ye ca nindārosapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, anindārosissa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Anindārosaṁ nissāya nindāroso pahātabbo’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
6.) When it was said: ‘By relying on not blaming and attacking, blaming and attacking are to be abandoned,’ for what reason was this said? Here, householder, a disciple of the Noble Ones reflects thus: ‘Whatever fetters there are on account of which I might blame and attack, I am practicing for the abandoning and cutting off of those fetters. If I were to be blame and attack, I would blame myself on account of blaming and attacking [others]; the wise, having investigated, would criticize me on account of blaming and attacking; and after the breakup of the body, after death, a bad destination is to be expected on account of blaming and attacking. But blaming and attacking are themselves a fetter and a hindrance. And while taints, vexation, and fever might arise on account of blaming and attacking, there are no taints, vexation, and fever for one who is not blaming and attacking.’ When it was said: ‘By relying on not blaming and attacking, blaming and attacking are to be abandoned,’ it was in reference to this that it was said.
‘Akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu kodhūpāyāsī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana kodhūpāyāsī assaṁ, attāpi maṁ upavadeyya kodhūpāyāsapaccayā, anuviccāpi maṁ viññū garaheyyuṁ kodhūpāyāsapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā kodhūpāyāsapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ kodhūpāyāso. Ye ca kodhūpāyāsapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, akkodhūpāyāsissa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
7.) When it was said: ‘By not being angry and irritated, |anger::rage, wrath, fury, indignation [kodha]| and |irritation::being upset, internal unrest [upāyāsa]| are to be abandoned,’ for what reason was this said? Here, householder, a disciple of the Noble Ones reflects thus: ‘Whatever fetters there are on account of which I might be angry and irritated, I am practicing for the abandoning and cutting off of those fetters. If I were to be angry and irritated, I would blame myself on account of anger and irritation; the wise, having investigated, would criticize me on account of anger and irritation; and after the breakup of the body, after death, a bad destination is to be expected on account of anger and irritation. But anger and irritation are themselves a fetter and a hindrance. And while taints, vexation, and fever might arise on account of anger and irritation, there are no taints, vexation, and fever for one who is not angry and irritated.’ When it was said: ‘By not being angry and irritated, anger and irritation are to be abandoned,’ it was in reference to this that it was said.
‘Anatimānaṁ nissāya atimāno pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu atimānī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana atimānī assaṁ, attāpi maṁ upavadeyya atimānapaccayā, anuviccāpi maṁ viññū garaheyyuṁ atimānapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā atimānapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ atimāno. Ye ca atimānapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, anatimānissa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Anatimānaṁ nissāya atimāno pahātabbo’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
8.) When it was said: ‘By relying on non-arrogance, arrogance is to be abandoned,’ for what reason was this said? Here, householder, a disciple of the Noble Ones reflects thus: ‘Whatever fetters there are on account of which I might become arrogant, I am practicing for the abandoning and cutting off of those fetters. If I were to be arrogant, I would blame myself on account of arrogance; the wise, having investigated, would criticize me on account of arrogance; and after the breakup of the body, after death, a bad destination is to be expected on account of arrogance. But arrogance is itself a fetter and a hindrance. And while taints, vexation, and fever might arise on account of arrogance, there are no taints, vexation, and fever for one who is not arrogant.’ When it was said: ‘By relying on non-arrogance, arrogance is to be abandoned,’ it was in reference to this that it was said.
Ime kho, gahapati, aṭṭha dhammā saṅkhittena vuttā, vitthārena vibhattā, ye ariyassa vinaye vohārasamucchedāya saṁvattanti; na tveva tāva ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hotī”ti.
These, householder, are the eight principles, stated briefly and now analyzed in detail, that lead to the cutting off of all dealings in the Noble Ones’ Vinaya. But this is not yet the complete, total, and absolute cutting off of all dealings in the Noble Ones’ Vinaya.
“Yathā kathaṁ pana, bhante, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti? Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hotī”ti.
“But in what way, venerable sir, does the complete, total, and absolute cutting off of all dealings occur in the Noble Ones’ Vinaya? It would be good, venerable sir, if the Blessed One would teach me the Dhamma so that I may understand how the complete, total, and absolute cutting off of all dealings occurs in the Noble Ones’ Vinaya.”
“Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
“Well then, householder, listen to this and pay close attention, I will speak.”
“Evaṁ, bhante”ti kho potaliyo gahapati bhagavato paccassosi. Bhagavā etadavoca:
“Yes, venerable sir,” the householder Potaliya replied. The Blessed One said this:
Discussion About the Drawbacks of Sensuality
“Seyyathāpi, gahapati, kukkuro jighacchādubbalyapareto goghātakasūnaṁ paccupaṭṭhito assa. Tamenaṁ dakkho goghātako vā goghātakantevāsī vā aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ upasumbheyya. Taṁ kiṁ maññasi, gahapati, api nu kho so kukkuro amuṁ aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ palehanto jighacchādubbalyaṁ paṭivineyyā”ti?
“Suppose, householder, a dog, overcome by hunger and weakness, were to come upon a butcher’s shop. And a skilled butcher or his apprentice might toss him a skeleton of bones, well pared, scraped clean, meatless, and smeared with blood. What do you think, householder? By licking that skeleton of bones—well pared, scraped clean, meatless, and smeared with blood—would that dog relieve its hunger and weakness?”
“No hetaṁ, bhante”.
“No, venerable sir.”
“Taṁ kissa hetu”?
“For what reason?”
“Aduñhi, bhante, aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ. Yāvadeva pana so kukkuro kilamathassa vighātassa bhāgī assā”ti.
“Because, venerable sir, that skeleton of bones is well pared, scraped clean, meatless, and smeared with blood. That dog would only reap weariness and disappointment.”
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā, yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti.
“In the same way, householder, a disciple of the Noble Ones reflects thus: ‘Sensual pleasures have been compared to a skeleton by the Blessed One; they are fraught with much |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| and despair, and the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| in them is even greater.’ Having seen it with proper wisdom as it truly is, he steers clear of equanimity which is |diverse::varied, manifold [nānatta]| and |embedded in diversity::planted in variety [nānattasita]|, and cultivates |that very mental poise::that exact non-reactivity [tamevūpekkhaṁ]| which is |unified::single [ekatta]| [1] and supported by unity, where |attachment to the things of the world::clinging to material pleasures; lit. bringing near the meat of the world [lokāmisūpādāna]| ceases without remainder.
Seyyathāpi, gahapati, gijjho vā kaṅko vā kulalo vā maṁsapesiṁ ādāya uḍḍīyeyya. Tamenaṁ gijjhāpi kaṅkāpi kulalāpi anupatitvā anupatitvā vitaccheyyuṁ vissajjeyyuṁ. Taṁ kiṁ maññasi, gahapati, sace so gijjho vā kaṅko vā kulalo vā taṁ maṁsapesiṁ na khippameva paṭinissajjeyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan”ti?
Suppose, householder, a vulture, a heron, or a hawk, having taken a piece of meat, were to fly away. And other vultures, herons, and hawks pursue it, and having chased it, peck and claw it. What do you think, householder? If that vulture, heron, or hawk did not quickly let go of that piece of meat, wouldn’t it, on account of that, either die or experience death-like suffering?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘maṁsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti.
“In the same way, householder, a disciple of the Noble Ones reflects thus: ‘Sensual pleasures have been compared to a piece of meat by the Blessed One; they are fraught with much suffering and despair, and the drawback in them is even greater.’ Having seen it with proper wisdom as it truly is, he steers clear of equanimity which is diverse and embedded in diversity, and cultivates that very mental poise which is unified and supported by unity, where attachment to the things of the world ceases without remainder.
Seyyathāpi, gahapati, puriso ādittaṁ tiṇukkaṁ ādāya paṭivātaṁ gaccheyya. Taṁ kiṁ maññasi, gahapati, sace so puriso taṁ ādittaṁ tiṇukkaṁ na khippameva paṭinissajjeyya tassa sā ādittā tiṇukkā hatthaṁ vā daheyya bāhuṁ vā daheyya aññataraṁ vā aññataraṁ vā aṅgapaccaṅgaṁ daheyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan”ti?
Suppose, householder, a man carrying a blazing grass torch were to walk against the wind. What do you think, householder? If that man did not quickly let go of that blazing grass torch, wouldn’t that blazing grass torch burn his hand or his arm or some other part of his body, and wouldn’t he, on account of that, either die or experience death-like suffering?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṁ yathābhūtaṁ sammappaññāya disvā …pe… tamevūpekkhaṁ bhāveti.
“In the same way, householder, a disciple of the Noble Ones reflects thus: ‘Sensual pleasures have been compared to a blazing grass torch by the Blessed One; they are fraught with much suffering and despair, and the drawback in them is even greater.’ Having seen it with proper wisdom as it truly is, he steers clear of equanimity which is diverse and embedded in diversity, and cultivates that very mental poise which is unified and supported by unity, where attachment to the things of the world ceases without remainder.
Seyyathāpi, gahapati, aṅgārakāsu sādhikaporisā, pūrā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikkūlo. Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṁ upakaḍḍheyyuṁ. Taṁ kiṁ maññasi, gahapati, api nu so puriso iticiticeva kāyaṁ sannāmeyyā”ti?
Suppose, householder, there was a pit of burning embers, more than a man’s height, full of embers without flames and without smoke. Then a man would come along, wishing to live, not wishing to die, desiring happiness, averse to suffering. Then two strong men might seize him by both arms and drag him back toward the pit of burning embers. What do you think, householder? Wouldn’t that man twist his body this way and that?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Taṁ kissa hetu”?
“For what reason?”
“Viditañhi, bhante, tassa purisassa imañcāhaṁ aṅgārakāsuṁ papatissāmi, tatonidānaṁ maraṇaṁ vā nigacchissāmi maraṇamattaṁ vā dukkhan”ti.
“Because, venerable sir, that man knows: ‘If I fall into this pit of glowing embers, on account of that I will either die or experience death-like suffering.’”
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṁ yathābhūtaṁ sammappaññāya disvā …pe… tamevūpekkhaṁ bhāveti.
“In the same way, householder, a disciple of the Noble Ones reflects thus: ‘Sensual pleasures have been compared to a pit of burning embers by the Blessed One; they are fraught with much suffering and despair, and the drawback in them is even greater.’ Having seen it with proper wisdom as it truly is, he steers clear of equanimity which is diverse and embedded in diversity, and cultivates that very mental poise which is unified and supported by unity, where attachment to the things of the world ceases without remainder.
Seyyathāpi, gahapati, puriso supinakaṁ passeyya ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇirāmaṇeyyakaṁ. So paṭibuddho na kiñci paṭipasseyya.
Suppose, householder, a man were to see a dream of a delightful park, a delightful grove, delightful scenery, and a delightful lotus pond. Upon waking up, he would see nothing of it.
Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe… tamevūpekkhaṁ bhāveti.
In the same way, householder, a disciple of the Noble Ones reflects thus: ‘Sensual pleasures have been compared to a dream by the Blessed One; they are fraught with much suffering and despair, and the drawback in them is even greater.’ Having seen it with proper wisdom as it truly is, he steers clear of equanimity which is diverse and embedded in diversity, and cultivates that very mental poise which is unified and supported by unity, where attachment to the things of the world ceases without remainder.
Seyyathāpi, gahapati, puriso yācitakaṁ bhogaṁ yācitvā yānaṁ vā poriseyyaṁ pavaramaṇikuṇḍalaṁ. So tehi yācitakehi bhogehi purakkhato parivuto antarāpaṇaṁ paṭipajjeyya. Tamenaṁ jano disvā evaṁ vadeyya: ‘bhogī vata bho puriso, evaṁ kira bhogino bhogāni bhuñjantī’ti. Tamenaṁ sāmikā yattha yattheva passeyyuṁ tattha tattheva sāni hareyyuṁ. Taṁ kiṁ maññasi, gahapati, alaṁ nu kho tassa purisassa aññathattāyā”ti?
Suppose, householder, a man, having borrowed goods—such as a fine vehicle and excellent jeweled earrings—showing off and surrounded by those borrowed goods would go to the market place. Seeing him, people might say: ‘Sirs, that is a rich man! This is how the rich enjoy their wealth!’ Then the owners, whenever they might see him, would take back their things. What do you think, householder? Is that enough to cause that man dismay?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Taṁ kissa hetu”?
“For what reason?”
“Sāmino hi, bhante, sāni harantī”ti.
“Because, venerable sir, the owners took back their things.”
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe… tamevūpekkhaṁ bhāveti.
“In the same way, householder, a disciple of the Noble Ones reflects thus: ‘Sensual pleasures have been compared to borrowed goods by the Blessed One; they are fraught with much suffering and despair, and the drawback in them is even greater.’ Having seen it with proper wisdom as it truly is, he steers clear of equanimity which is diverse and embedded in diversity, and cultivates that very mental poise which is unified and supported by unity, where attachment to the things of the world ceases without remainder.
Seyyathāpi, gahapati, gāmassa vā nigamassa vā avidūre tibbo vanasaṇḍo. Tatrassa rukkho sampannaphalo ca upapannaphalo ca, na cassu kānici phalāni bhūmiyaṁ patitāni. Atha puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṁ caramāno. So taṁ vanasaṇḍaṁ ajjhogāhetvā taṁ rukkhaṁ passeyya sampannaphalañca upapannaphalañca. Tassa evamassa: ‘ayaṁ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṁ patitāni. Jānāmi kho panāhaṁ rukkhaṁ ārohituṁ. Yannūnāhaṁ imaṁ rukkhaṁ ārohitvā yāvadatthañca khādeyyaṁ ucchaṅgañca pūreyyan’ti. So taṁ rukkhaṁ ārohitvā yāvadatthañca khādeyya ucchaṅgañca pūreyya. Atha dutiyo puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya. So taṁ vanasaṇḍaṁ ajjhogāhetvā taṁ rukkhaṁ passeyya sampannaphalañca upapannaphalañca. Tassa evamassa: ‘ayaṁ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṁ patitāni. Na kho panāhaṁ jānāmi rukkhaṁ ārohituṁ. Yannūnāhaṁ imaṁ rukkhaṁ mūlato chetvā yāvadatthañca khādeyyaṁ ucchaṅgañca pūreyyan’ti. So taṁ rukkhaṁ mūlatova chindeyya. Taṁ kiṁ maññasi, gahapati, amuko yo so puriso paṭhamaṁ rukkhaṁ ārūḷho sace so na khippameva oroheyya tassa so rukkho papatanto hatthaṁ vā bhañjeyya pādaṁ vā bhañjeyya aññataraṁ vā aññataraṁ vā aṅgapaccaṅgaṁ bhañjeyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan”ti?
Suppose, householder, not far from a village or a town, there was a dense forest grove. In it was a tree, laden with fruit and bearing fruit, but no fruit had fallen to the ground. Then a man would come along, needing fruit, seeking fruit, searching for fruit. He would enter that grove and see that tree, laden with fruit and bearing fruit. He would think: ‘This tree is laden with fruit and bearing fruit, and no fruit has fallen to the ground. But I know how to climb a tree. Why don‘t I climb this tree, eat as much as I want, and fill my bag?’ So he would climb the tree, eat as much as he wanted, and fill his bag. Then a second man would come along, needing fruit, seeking fruit, searching for fruit, carrying a sharp axe. He would enter that grove and see that tree, laden with fruit and bearing fruit. He would think: ‘This tree is laden with fruit and bearing fruit, and no fruit has fallen to the ground. But I don’t know how to climb a tree. Why don‘t I chop this tree down at the root, eat as much as I want, and fill my bag?’ So he would cut that tree down at the root. What do you think, householder? If that first man who had climbed the tree doesn’t come down quickly, when the tree falls, wouldn’t he break his hand or his foot or some other part of his body, and wouldn’t he, on account of that, either die or experience death-like suffering?”
“Evaṁ, bhante”.
“Yes, venerable sir.”
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti.
“In the same way, householder, a disciple of the Noble Ones reflects thus: ‘Sensual pleasures have been compared to fruits on a tree by the Blessed One; they are fraught with much suffering and despair, and the drawback in them is even greater.’ Having seen it with proper wisdom as it truly is, he steers clear of equanimity which is diverse and embedded in diversity, and cultivates that very mental poise which is unified and supported by unity, where attachment to the things of the world ceases without remainder.
Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
That disciple of the Noble Ones, householder, relying on this very unsurpassed purification of mindfulness through equanimity, recollects their manifold past lives: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births; many cycles of [universal] contraction, many cycles of [universal] expansion, many cycles of [universal] contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my food, such was my experience of pleasure and pain, such was my life span; and passing away from there, I was reborn elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my food, such was my experience of pleasure and pain, such was my life span; and passing away from there, I was reborn here.’ Thus, he recollects his manifold past lives, in detail and with distinguishing features.
Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti.
That disciple of the Noble Ones, householder, relying on this very unsurpassed purification of mindfulness through equanimity, with the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing human vision, sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and understands beings according to their actions: These beings, engaged in bodily, verbal, and mental misconduct, revilers of the Noble Ones, holding wrong views, undertaking actions based on wrong views—upon the breaking up of the body, after death, have arisen in a state of loss, a bad destination, a place of ruin, even in hell. But these beings, engaged in good bodily, verbal, and mental conduct, not revilers of the Noble Ones, holding right views and undertaking actions based on right views—upon the breaking up of the body, after death, have arisen in a good destination, the heavenly world. Thus, with the divine eye, purified and surpassing human vision, he sees beings as they pass away and are reborn: inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations— he understands beings according to their actions.
Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
That disciple of the Noble Ones, householder, relying on this very unsurpassed purification of mindfulness through equanimity, through the wearing away of the |taints::defilements, pollutants [āsava]|, realizes with direct knowledge and attains in this very life, the taintless |liberation of mind::emancipated by mind/heart, samādhi obtained from fruition [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]|, and dwells in it.
Ettāvatā kho, gahapati, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti.
It is to this extent, householder, that the complete, total, and absolute cutting off of all dealings occurs in the Noble Ones’ Vinaya.
Taṁ kiṁ maññasi, gahapati, yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti, api nu tvaṁ evarūpaṁ vohārasamucchedaṁ attani samanupassasī”ti?
What do you think, householder? This complete, total, and absolute cutting off of all dealings as it is in the Noble Ones’ Vinaya—do you see such a cutting off of dealings in yourself?”
“Ko cāhaṁ, bhante, ko ca ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo. Ārakā ahaṁ, bhante, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedā. Mayañhi, bhante, pubbe aññatitthiye paribbājake anājānīyeva samāne ājānīyāti amaññimha, anājānīyeva samāne ājānīyabhojanaṁ bhojimha, anājānīyeva samāne ājānīyaṭhāne ṭhapimha; bhikkhū pana mayaṁ, bhante, ājānīyeva samāne anājānīyāti amaññimha, ājānīyeva samāne anājānīyabhojanaṁ bhojimha, ājānīyeva samāne anājānīyaṭhāne ṭhapimha; idāni pana mayaṁ, bhante, aññatitthiye paribbājake anājānīyeva samāne anājānīyāti jānissāma, anājānīyeva samāne anājānīyabhojanaṁ bhojessāma, anājānīyeva samāne anājānīyaṭhāne ṭhapessāma. Bhikkhū pana mayaṁ, bhante, ājānīyeva samāne ājānīyāti jānissāma, ājānīyeva samāne ājānīyabhojanaṁ bhojessāma, ājānīyeva samāne ājānīyaṭhāne ṭhapessāma. Ajanesi vata me, bhante, bhagavā samaṇesu samaṇappemaṁ, samaṇesu samaṇappasādaṁ, samaṇesu samaṇagāravaṁ.
“Venerable sir, who am I that I should possess the complete, total, and absolute cutting off of all dealings as it is in the Noble Ones’ Vinaya. I am far indeed, venerable sir, from that absolute cutting off of all dealings as it is in the Noble Ones’ Vinaya. For previously, venerable sir, we regarded wanderers of other sects, who were in fact ignorant, as wise; we gave them food meant for the wise; and we placed them in the position of the wise. But as for the bhikkhus, venerable sir, though they were in fact wise, we regarded them as ignorant; we gave them food meant for the ignorant; and we placed them in the position of the ignorant. But now, venerable sir, we will know wanderers of other sects, who are in fact ignorant, as ignorant; we will give them food meant for the ignorant; and we will place them in the position of the ignorant. And as for the bhikkhus, venerable sir, who are in fact wise, we will know them as wise; we will give them food meant for the wise; and we will place them in the position of the wise. Truly, venerable sir, the Blessed One has generated in me love for ascetics, confidence in ascetics, and respect for ascetics.
Abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ kho, bhante, bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
Excellent, venerable sir! Excellent, venerable sir! Just as if one were to set upright what had been overturned, |reveal::uncover [vivarati]| what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms — even so, venerable sir, the Dhamma has been |explained::illustrated [pakāsita]| by the Blessed One in many ways. I go for refuge to the Blessed One, to the Dhamma, and to the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus. May the Blessed One remember me as a lay follower who, from this day forward, has gone to refuge for life.”
Thus have I heard—At one time, the Blessed One was staying in the country of the Anguttarāpans, in a market-town named |Āpaṇa::name of a town in Bengal; lit. market [āpaṇa]|.
Then the Blessed One, having dressed early in the morning, taking his alms bowl and outer robe, went into Āpaṇa for alms. After wandering for alms in Āpaṇa and finishing his meal, he went to a certain forest grove for his day’s abiding. Entering deep into that grove, he sat down at the foot of a tree to abide for the day.
Potaliya the householder, while walking and wandering about, wearing a full suit, carrying a |parasol::sunshade, umbrella [chatta]| and wearing sandals, also went to that forest grove. Entering the grove, he came to where the Blessed One was. Having drawn near, he exchanged friendly greetings with the Blessed One. After having engaged in courteous and polite conversation, he stood to one side. While the householder Potaliya was standing to one side, the Blessed One said to him: “There are seats, householder, if you wish to sit down.”
When this was said, the householder Potaliya thought: “The ascetic Gotama addresses me with the term ‘householder.’” Becoming |angry::indignant, offended [kupita]| and |irritated::annoyed, displeased [anattamana]|, he remained silent.
A second time, and again a third time, the Blessed One said to the householder Potaliya: “There are seats, householder, if you wish to sit down.”
When this was said, the householder Potaliya thought: “The ascetic Gotama addresses me with the term ‘householder.’” Becoming angry and irritated, he said to the Blessed One: “It is unacceptable, sir Gotama, it is unsuitable that you should address me with the term ‘householder.’”
“But, householder, you have the qualities, characteristics, and demeanor such as befit a householder.”
“Nevertheless, sir Gotama, I have given up all my works and cut off all |dealings::trading, commerce, verbal dealings [vohārā]|.”
“In what way, householder, have you given up all your works and cut off all dealings?”
“Here, sir Gotama, I have handed over all my wealth, grain, |silver::cash, coin [rajata]|, and gold to my children as their inheritance. In regard to that, I neither advise nor interfere, and I live with nothing more than food and clothing. That is how, sir Gotama, I have given up all my works and cut off all dealings.”
“Householder, the cutting off of dealings as you describe it is one thing, but in the Noble Ones’ |Vinaya::code of monastic discipline rules, training [vinaya]|, the cutting off of dealings is different.”
“What is the cutting off of dealings like in the Noble Ones’ Vinaya, venerable sir? It would be good, venerable sir, if the Blessed One would teach me the |Dhamma::teachings of the Buddha that point to the nature of reality, the ultimate truth [dhamma]| so that I may understand how cutting off of dealings occurs in the Noble Ones’ Vinaya.”
“Well then, householder, listen to this and pay close attention, I will speak.”
“Yes, venerable sir,” the householder Potaliya replied.
The Blessed One said this:
“Householder, there are these eight principles in the Noble Ones’ Vinaya that lead to the cutting off of all dealings. What are the eight? 1.) By relying on |non-destruction of life::not killing living beings [apāṇātipāta]|, destruction of life is to be abandoned. 2.) By relying on taking only what is given, taking what is not given is to be abandoned. 3.) By relying on |truthfulness::truthful speech, honesty, veracity [saccavāca]|, |false speech::lying, deliberately speaking falsehood [musāvāda]| is to be abandoned. 4.) By relying on speech that is not divisive, |divisive speech::slanderous, defamatory, malicious speech [pisuṇavācā]| is to be abandoned. 5.) By relying on non-greed and non-desire, |greed and desire::intense desire [giddhilobha]| are to be abandoned. 6.) By not blaming and attacking, |blaming and attacking::fault-finding and offending [nindārosa]| are to be abandoned. 7.) By not being angry and irritated, anger and irritation are to be abandoned. 8.) By relying on |non-arrogance::humility [anatimāna]|, |arrogance::haughtiness, self-importance [atimāna]| is to be abandoned. These, householder, are the eight principles in the Noble Ones’ Vinaya, stated briefly without being analyzed in detail, that lead to the cutting off of all dealings.”
“It would be good, venerable sir, if, out of |compassion::benevolence, concern, gentle regard [anukampa]|, the Blessed One would explain to me in detail these eight principles that have been stated briefly without being analyzed in detail, which lead to the cutting off of all dealings in the Noble Ones’ Vinaya.”
“Well then, householder, listen to this and pay close attention, I will speak.”
“Yes, venerable sir,” the householder Potaliya replied. The Blessed One said this:
1.) “When it was said: ‘By relying on non-destruction of life, |destruction of life::killing living beings [pāṇātipāta]| is to be abandoned,’ for what reason was this said? Here, householder, a disciple of the Noble Ones reflects thus: ‘Whatever |fetters::chains, bonds, attachments, things which bind [saṁyojanā]| there are on account of which I might destroy life, I am practicing for the abandoning and cutting off of those fetters. If I were to destroy life, I would blame myself on account of destruction of life; the wise, |having investigated::having found out [anuvicca]|, would criticize me for doing so; upon the breaking up of the body after death, a bad destination is to be expected on account of destruction of life. But this destruction of life is itself a fetter and a hindrance. And while taints, |vexation::affliction, irritation [vighāta]|, and |fever::mental torment, distress, strong desire, discomfort [pariḷāha]| might arise through the destruction of life, there are no taints, vexation, and fever for one who abstains from the destruction of life.’ When it was said: ‘By relying on non-destruction of life, destruction of life is to be abandoned,’ it was in reference to this that it was said.
2.) When it was said: ‘By relying on taking only what is given, taking what is not given is to be abandoned,’ for what reason was this said? Here, householder, a disciple of the Noble Ones reflects thus: ‘Whatever fetters there are on account of which I might take what is not given, I am practicing for the abandoning and cutting off of those fetters. If I were to take what is not given, I would blame myself on account of taking what is not given; the wise, having investigated, would criticize me on account of taking what is not given; and after the breakup of the body, after death, a bad destination is to be expected on account of taking what is not given. But taking what is not given is itself a fetter and a hindrance. And while taints, vexation, and fever might arise on account of taking what is not given, there are no taints, vexation, and fever for one who abstains from taking what is not given.’ When it was said: ‘By relying on taking only what is given, taking what is not given is to be abandoned,’ it was in reference to this that it was said.
3.) When it was said: ‘By relying on truthfulness, false speech is to be abandoned,’ for what reason was this said? Here, householder, a disciple of the Noble Ones reflects thus: ‘Whatever fetters there are on account of which I might use false speech, I am practicing for the abandoning and cutting off of those fetters. If I were to use false speech, I would blame myself on account of false speech; the wise, having investigated, would criticize me on account of false speech; and after the breakup of the body, after death, a bad destination is to be expected on account of false speech. But false speech is itself a fetter and a hindrance. And while taints, vexation, and fever might arise on account of false speech, there are no taints, vexation, and fever for one who abstains from false speech.’ When it was said: ‘By relying on truthfulness, false speech is to be abandoned,’ it was in reference to this that it was said.
4.) When it was said: ‘By relying on speech that is |not divisive::not defamatory, not slanderous, not malicious [apisuṇa]|, divisive speech is to be abandoned,’ for what reason was this said? Here, householder, a disciple of the Noble Ones reflects thus: ‘Whatever fetters there are on account of which I might use divisive speech, I am practicing for the abandoning and cutting off of those fetters. If I were to use divisive speech, I would blame myself on account of divisive speech; the wise, having investigated, would criticize me on account of divisive speech; and after the breakup of the body, after death, a bad destination is to be expected on account of divisive speech. But divisive speech is itself a fetter and a hindrance. And while taints, vexation, and fever might arise on account of divisive speech, there are no taints, vexation, and fever for one who abstains from divisive speech.’ When it was said: ‘By relying on speech that is not divisive, divisive speech is to be abandoned,’ it was in reference to this that it was said.
5.) When it was said: ‘By relying on |non-greed and non-desire::not intensely wanting [agiddhilobha]|, greed and desire are to be abandoned,’ for what reason was this said? Here, householder, a disciple of the Noble Ones reflects thus: ‘Whatever fetters there are on account of which I might be greedy and desirous, I am practicing for the abandoning and cutting off of those fetters. If I were to be greedy and desirous, I would blame myself on account of greed and desire; the wise, having investigated, would criticize me on account of greed and desire; and after the breakup of the body, after death, a bad destination is to be expected on account of greed and desire. But greed and desire are themselves a fetter and a hindrance. And while taints, vexation, and fever might arise on account of greed and desire, there are no taints, vexation, and fever for one who abstains from greed and desire.’ When it was said: ‘By relying on non-greed and non-desire, greed and desire are to be abandoned,’ it was in reference to this that it was said.
6.) When it was said: ‘By relying on not blaming and attacking, blaming and attacking are to be abandoned,’ for what reason was this said? Here, householder, a disciple of the Noble Ones reflects thus: ‘Whatever fetters there are on account of which I might blame and attack, I am practicing for the abandoning and cutting off of those fetters. If I were to be blame and attack, I would blame myself on account of blaming and attacking [others]; the wise, having investigated, would criticize me on account of blaming and attacking; and after the breakup of the body, after death, a bad destination is to be expected on account of blaming and attacking. But blaming and attacking are themselves a fetter and a hindrance. And while taints, vexation, and fever might arise on account of blaming and attacking, there are no taints, vexation, and fever for one who is not blaming and attacking.’ When it was said: ‘By relying on not blaming and attacking, blaming and attacking are to be abandoned,’ it was in reference to this that it was said.
7.) When it was said: ‘By not being angry and irritated, |anger::rage, wrath, fury, indignation [kodha]| and |irritation::being upset, internal unrest [upāyāsa]| are to be abandoned,’ for what reason was this said? Here, householder, a disciple of the Noble Ones reflects thus: ‘Whatever fetters there are on account of which I might be angry and irritated, I am practicing for the abandoning and cutting off of those fetters. If I were to be angry and irritated, I would blame myself on account of anger and irritation; the wise, having investigated, would criticize me on account of anger and irritation; and after the breakup of the body, after death, a bad destination is to be expected on account of anger and irritation. But anger and irritation are themselves a fetter and a hindrance. And while taints, vexation, and fever might arise on account of anger and irritation, there are no taints, vexation, and fever for one who is not angry and irritated.’ When it was said: ‘By not being angry and irritated, anger and irritation are to be abandoned,’ it was in reference to this that it was said.
8.) When it was said: ‘By relying on non-arrogance, arrogance is to be abandoned,’ for what reason was this said? Here, householder, a disciple of the Noble Ones reflects thus: ‘Whatever fetters there are on account of which I might become arrogant, I am practicing for the abandoning and cutting off of those fetters. If I were to be arrogant, I would blame myself on account of arrogance; the wise, having investigated, would criticize me on account of arrogance; and after the breakup of the body, after death, a bad destination is to be expected on account of arrogance. But arrogance is itself a fetter and a hindrance. And while taints, vexation, and fever might arise on account of arrogance, there are no taints, vexation, and fever for one who is not arrogant.’ When it was said: ‘By relying on non-arrogance, arrogance is to be abandoned,’ it was in reference to this that it was said.
These, householder, are the eight principles, stated briefly and now analyzed in detail, that lead to the cutting off of all dealings in the Noble Ones’ Vinaya. But this is not yet the complete, total, and absolute cutting off of all dealings in the Noble Ones’ Vinaya.
“But in what way, venerable sir, does the complete, total, and absolute cutting off of all dealings occur in the Noble Ones’ Vinaya? It would be good, venerable sir, if the Blessed One would teach me the Dhamma so that I may understand how the complete, total, and absolute cutting off of all dealings occurs in the Noble Ones’ Vinaya.”
“Well then, householder, listen to this and pay close attention, I will speak.”
“Yes, venerable sir,” the householder Potaliya replied. The Blessed One said this:
Discussion About the Drawbacks of Sensuality
“Suppose, householder, a dog, overcome by hunger and weakness, were to come upon a butcher’s shop. And a skilled butcher or his apprentice might toss him a skeleton of bones, well pared, scraped clean, meatless, and smeared with blood. What do you think, householder? By licking that skeleton of bones—well pared, scraped clean, meatless, and smeared with blood—would that dog relieve its hunger and weakness?”
“No, venerable sir.”
“For what reason?”
“Because, venerable sir, that skeleton of bones is well pared, scraped clean, meatless, and smeared with blood. That dog would only reap weariness and disappointment.”
“In the same way, householder, a disciple of the Noble Ones reflects thus: ‘Sensual pleasures have been compared to a skeleton by the Blessed One; they are fraught with much |suffering::discomfort, unpleasantness, discontentment, dissatisfaction, stress, pain, disease, i.e. mild or intense suffering [dukkha]| and despair, and the |drawback::disadvantage, unsatisfactoriness, inadequacy, danger [ādīnava]| in them is even greater.’ Having seen it with proper wisdom as it truly is, he steers clear of equanimity which is |diverse::varied, manifold [nānatta]| and |embedded in diversity::planted in variety [nānattasita]|, and cultivates |that very mental poise::that exact non-reactivity [tamevūpekkhaṁ]| which is |unified::single [ekatta]| [1] and supported by unity, where |attachment to the things of the world::clinging to material pleasures; lit. bringing near the meat of the world [lokāmisūpādāna]| ceases without remainder.
Suppose, householder, a vulture, a heron, or a hawk, having taken a piece of meat, were to fly away. And other vultures, herons, and hawks pursue it, and having chased it, peck and claw it. What do you think, householder? If that vulture, heron, or hawk did not quickly let go of that piece of meat, wouldn’t it, on account of that, either die or experience death-like suffering?”
“Yes, venerable sir.”
“In the same way, householder, a disciple of the Noble Ones reflects thus: ‘Sensual pleasures have been compared to a piece of meat by the Blessed One; they are fraught with much suffering and despair, and the drawback in them is even greater.’ Having seen it with proper wisdom as it truly is, he steers clear of equanimity which is diverse and embedded in diversity, and cultivates that very mental poise which is unified and supported by unity, where attachment to the things of the world ceases without remainder.
Suppose, householder, a man carrying a blazing grass torch were to walk against the wind. What do you think, householder? If that man did not quickly let go of that blazing grass torch, wouldn’t that blazing grass torch burn his hand or his arm or some other part of his body, and wouldn’t he, on account of that, either die or experience death-like suffering?”
“Yes, venerable sir.”
“In the same way, householder, a disciple of the Noble Ones reflects thus: ‘Sensual pleasures have been compared to a blazing grass torch by the Blessed One; they are fraught with much suffering and despair, and the drawback in them is even greater.’ Having seen it with proper wisdom as it truly is, he steers clear of equanimity which is diverse and embedded in diversity, and cultivates that very mental poise which is unified and supported by unity, where attachment to the things of the world ceases without remainder.
Suppose, householder, there was a pit of burning embers, more than a man’s height, full of embers without flames and without smoke. Then a man would come along, wishing to live, not wishing to die, desiring happiness, averse to suffering. Then two strong men might seize him by both arms and drag him back toward the pit of burning embers. What do you think, householder? Wouldn’t that man twist his body this way and that?”
“Yes, venerable sir.”
“For what reason?”
“Because, venerable sir, that man knows: ‘If I fall into this pit of glowing embers, on account of that I will either die or experience death-like suffering.’”
“In the same way, householder, a disciple of the Noble Ones reflects thus: ‘Sensual pleasures have been compared to a pit of burning embers by the Blessed One; they are fraught with much suffering and despair, and the drawback in them is even greater.’ Having seen it with proper wisdom as it truly is, he steers clear of equanimity which is diverse and embedded in diversity, and cultivates that very mental poise which is unified and supported by unity, where attachment to the things of the world ceases without remainder.
Suppose, householder, a man were to see a dream of a delightful park, a delightful grove, delightful scenery, and a delightful lotus pond. Upon waking up, he would see nothing of it.
In the same way, householder, a disciple of the Noble Ones reflects thus: ‘Sensual pleasures have been compared to a dream by the Blessed One; they are fraught with much suffering and despair, and the drawback in them is even greater.’ Having seen it with proper wisdom as it truly is, he steers clear of equanimity which is diverse and embedded in diversity, and cultivates that very mental poise which is unified and supported by unity, where attachment to the things of the world ceases without remainder.
Suppose, householder, a man, having borrowed goods—such as a fine vehicle and excellent jeweled earrings—showing off and surrounded by those borrowed goods would go to the market place. Seeing him, people might say: ‘Sirs, that is a rich man! This is how the rich enjoy their wealth!’ Then the owners, whenever they might see him, would take back their things. What do you think, householder? Is that enough to cause that man dismay?”
“Yes, venerable sir.”
“For what reason?”
“Because, venerable sir, the owners took back their things.”
“In the same way, householder, a disciple of the Noble Ones reflects thus: ‘Sensual pleasures have been compared to borrowed goods by the Blessed One; they are fraught with much suffering and despair, and the drawback in them is even greater.’ Having seen it with proper wisdom as it truly is, he steers clear of equanimity which is diverse and embedded in diversity, and cultivates that very mental poise which is unified and supported by unity, where attachment to the things of the world ceases without remainder.
Suppose, householder, not far from a village or a town, there was a dense forest grove. In it was a tree, laden with fruit and bearing fruit, but no fruit had fallen to the ground. Then a man would come along, needing fruit, seeking fruit, searching for fruit. He would enter that grove and see that tree, laden with fruit and bearing fruit. He would think: ‘This tree is laden with fruit and bearing fruit, and no fruit has fallen to the ground. But I know how to climb a tree. Why don‘t I climb this tree, eat as much as I want, and fill my bag?’ So he would climb the tree, eat as much as he wanted, and fill his bag. Then a second man would come along, needing fruit, seeking fruit, searching for fruit, carrying a sharp axe. He would enter that grove and see that tree, laden with fruit and bearing fruit. He would think: ‘This tree is laden with fruit and bearing fruit, and no fruit has fallen to the ground. But I don’t know how to climb a tree. Why don‘t I chop this tree down at the root, eat as much as I want, and fill my bag?’ So he would cut that tree down at the root. What do you think, householder? If that first man who had climbed the tree doesn’t come down quickly, when the tree falls, wouldn’t he break his hand or his foot or some other part of his body, and wouldn’t he, on account of that, either die or experience death-like suffering?”
“Yes, venerable sir.”
“In the same way, householder, a disciple of the Noble Ones reflects thus: ‘Sensual pleasures have been compared to fruits on a tree by the Blessed One; they are fraught with much suffering and despair, and the drawback in them is even greater.’ Having seen it with proper wisdom as it truly is, he steers clear of equanimity which is diverse and embedded in diversity, and cultivates that very mental poise which is unified and supported by unity, where attachment to the things of the world ceases without remainder.
That disciple of the Noble Ones, householder, relying on this very unsurpassed purification of mindfulness through equanimity, recollects their manifold past lives: one birth, two births, three births, four births, five births, ten births, twenty births, thirty births, forty births, fifty births, a hundred births, a thousand births, a hundred thousand births; many cycles of [universal] contraction, many cycles of [universal] expansion, many cycles of [universal] contraction and expansion: ‘There I was so named, of such a clan, with such an appearance, such was my food, such was my experience of pleasure and pain, such was my life span; and passing away from there, I was reborn elsewhere; and there too I was so named, of such a clan, with such an appearance, such was my food, such was my experience of pleasure and pain, such was my life span; and passing away from there, I was reborn here.’ Thus, he recollects his manifold past lives, in detail and with distinguishing features.
That disciple of the Noble Ones, householder, relying on this very unsurpassed purification of mindfulness through equanimity, with the |divine eye::the faculty of clairvoyance, the ability to see beyond the ordinary human range [dibbacakkhu]|, purified and surpassing human vision, sees beings passing away and being reborn—inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations—and understands beings according to their actions: These beings, engaged in bodily, verbal, and mental misconduct, revilers of the Noble Ones, holding wrong views, undertaking actions based on wrong views—upon the breaking up of the body, after death, have arisen in a state of loss, a bad destination, a place of ruin, even in hell. But these beings, engaged in good bodily, verbal, and mental conduct, not revilers of the Noble Ones, holding right views and undertaking actions based on right views—upon the breaking up of the body, after death, have arisen in a good destination, the heavenly world. Thus, with the divine eye, purified and surpassing human vision, he sees beings as they pass away and are reborn: inferior and superior, beautiful and ugly, in fortunate and unfortunate destinations— he understands beings according to their actions.
That disciple of the Noble Ones, householder, relying on this very unsurpassed purification of mindfulness through equanimity, through the wearing away of the |taints::defilements, pollutants [āsava]|, realizes with direct knowledge and attains in this very life, the taintless |liberation of mind::emancipated by mind/heart, samādhi obtained from fruition [cetovimutti]| and |liberation by wisdom::emancipation by insight [paññāvimutti]|, and dwells in it.
It is to this extent, householder, that the complete, total, and absolute cutting off of all dealings occurs in the Noble Ones’ Vinaya.
What do you think, householder? This complete, total, and absolute cutting off of all dealings as it is in the Noble Ones’ Vinaya—do you see such a cutting off of dealings in yourself?”
“Venerable sir, who am I that I should possess the complete, total, and absolute cutting off of all dealings as it is in the Noble Ones’ Vinaya. I am far indeed, venerable sir, from that absolute cutting off of all dealings as it is in the Noble Ones’ Vinaya. For previously, venerable sir, we regarded wanderers of other sects, who were in fact ignorant, as wise; we gave them food meant for the wise; and we placed them in the position of the wise. But as for the bhikkhus, venerable sir, though they were in fact wise, we regarded them as ignorant; we gave them food meant for the ignorant; and we placed them in the position of the ignorant. But now, venerable sir, we will know wanderers of other sects, who are in fact ignorant, as ignorant; we will give them food meant for the ignorant; and we will place them in the position of the ignorant. And as for the bhikkhus, venerable sir, who are in fact wise, we will know them as wise; we will give them food meant for the wise; and we will place them in the position of the wise. Truly, venerable sir, the Blessed One has generated in me love for ascetics, confidence in ascetics, and respect for ascetics.
Excellent, venerable sir! Excellent, venerable sir! Just as if one were to set upright what had been overturned, |reveal::uncover [vivarati]| what had been concealed, point out the way to one who was lost, or hold up a lamp in the dark so that those with eyes could see forms — even so, venerable sir, the Dhamma has been |explained::illustrated [pakāsita]| by the Blessed One in many ways. I go for refuge to the Blessed One, to the Dhamma, and to the |Saṅgha::The community of monks and nuns practicing in line with the Buddha’s teachings. In the broader sense, this is the community of disciples who have realized the noble path and fruition through the Buddha’s teachings [saṅgha]| of bhikkhus. May the Blessed One remember me as a lay follower who, from this day forward, has gone to refuge for life.”
Evaṁ me sutaṁ—ekaṁ samayaṁ bhagavā aṅguttarāpesu viharati āpaṇaṁ nāma aṅguttarāpānaṁ nigamo.
Atha kho bhagavā pubbaṇhasamayaṁ nivāsetvā pattacīvaramādāya āpaṇaṁ piṇḍāya pāvisi. Āpaṇe piṇḍāya caritvā pacchābhattaṁ piṇḍapātapaṭikkanto yenaññataro vanasaṇḍo tenupasaṅkami divāvihārāya. Taṁ vanasaṇḍaṁ ajjhogāhetvā aññatarasmiṁ rukkhamūle divāvihāraṁ nisīdi.
Potaliyopi kho gahapati sampannanivāsanapāvuraṇo chattupāhanāhi jaṅghāvihāraṁ anucaṅkamamāno anuvicaramāno yena so vanasaṇḍo tenupasaṅkami; upasaṅkamitvā taṁ vanasaṇḍaṁ ajjhogāhetvā yena bhagavā tenupasaṅkami; upasaṅkamitvā bhagavatā saddhiṁ sammodi. Sammodanīyaṁ kathaṁ sāraṇīyaṁ vītisāretvā ekamantaṁ aṭṭhāsi. Ekamantaṁ ṭhitaṁ kho potaliyaṁ gahapatiṁ bhagavā etadavoca: “saṁvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā”ti.
Evaṁ vutte, potaliyo gahapati “gahapativādena maṁ samaṇo gotamo samudācaratī”ti kupito anattamano tuṇhī ahosi.
Dutiyampi kho bhagavā …pe… tatiyampi kho bhagavā potaliyaṁ gahapatiṁ etadavoca: “saṁvijjanti kho, gahapati, āsanāni; sace ākaṅkhasi nisīdā”ti.
Evaṁ vutte, potaliyo gahapati “gahapativādena maṁ samaṇo gotamo samudācaratī”ti kupito anattamano bhagavantaṁ etadavoca: “tayidaṁ, bho gotama, nacchannaṁ, tayidaṁ nappatirūpaṁ, yaṁ maṁ tvaṁ gahapativādena samudācarasī”ti.
“Te hi te, gahapati, ākārā, te liṅgā, te nimittā yathā taṁ gahapatissā”ti.
“Tathā hi pana me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti.
“Yathā kathaṁ pana te, gahapati, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti?
“Idha me, bho gotama, yaṁ ahosi dhanaṁ vā dhaññaṁ vā rajataṁ vā jātarūpaṁ vā sabbaṁ taṁ puttānaṁ dāyajjaṁ niyyātaṁ, tatthāhaṁ anovādī anupavādī ghāsacchādanaparamo viharāmi. Evaṁ kho me, bho gotama, sabbe kammantā paṭikkhittā, sabbe vohārā samucchinnā”ti.
“Aññathā kho tvaṁ, gahapati, vohārasamucchedaṁ vadasi, aññathā ca pana ariyassa vinaye vohārasamucchedo hotī”ti.
“Yathā kathaṁ pana, bhante, ariyassa vinaye vohārasamucchedo hoti? Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye vohārasamucchedo hotī”ti.
“Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
“Evaṁ, bhante”ti kho potaliyo gahapati bhagavato paccassosi.
Bhagavā etadavoca:
“aṭṭha kho ime, gahapati, dhammā ariyassa vinaye vohārasamucchedāya saṁvattanti. Katame aṭṭha? Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo; dinnādānaṁ nissāya adinnādānaṁ pahātabbaṁ; saccavācaṁ nissāya musāvādo pahātabbo; apisuṇaṁ vācaṁ nissāya pisuṇā vācā pahātabbā; agiddhilobhaṁ nissāya giddhilobho pahātabbo; anindārosaṁ nissāya nindāroso pahātabbo; akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo; anatimānaṁ nissāya atimāno pahātabbo. Ime kho, gahapati, aṭṭha dhammā saṅkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṁvattantī”ti.
“Ye me, bhante, bhagavatā aṭṭha dhammā saṅkhittena vuttā, vitthārena avibhattā, ariyassa vinaye vohārasamucchedāya saṁvattanti, sādhu me, bhante, bhagavā ime aṭṭha dhamme vitthārena vibhajatu anukampaṁ upādāyā”ti.
“Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
“Evaṁ, bhante”ti kho potaliyo gahapati bhagavato paccassosi. Bhagavā etadavoca:
“‘Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu pāṇātipātī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana pāṇātipātī assaṁ, attāpi maṁ upavadeyya pāṇātipātapaccayā, anuviccāpi maṁ viññū garaheyyuṁ pāṇātipātapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā pāṇātipātapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ pāṇātipāto. Ye ca pāṇātipātapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, pāṇātipātā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Apāṇātipātaṁ nissāya pāṇātipāto pahātabbo’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
‘Dinnādānaṁ nissāya adinnādānaṁ pahātabban’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu adinnādāyī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana adinnādāyī assaṁ, attāpi maṁ upavadeyya adinnādānapaccayā, anuviccāpi maṁ viññū garaheyyuṁ adinnādānapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā adinnādānapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ adinnādānaṁ. Ye ca adinnādānapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā adinnādānā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Dinnādānaṁ nissāya adinnādānaṁ pahātabban’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
‘Saccavācaṁ nissāya musāvādo pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu musāvādī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana musāvādī assaṁ, attāpi maṁ upavadeyya musāvādapaccayā, anuviccāpi maṁ viññū garaheyyuṁ musāvādapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā musāvādapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ musāvādo. Ye ca musāvādapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, musāvādā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Saccavācaṁ nissāya musāvādo pahātabbo’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
‘Apisuṇaṁ vācaṁ nissāya pisuṇā vācā pahātabbā’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu pisuṇavāco assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana pisuṇavāco assaṁ, attāpi maṁ upavadeyya pisuṇavācāpaccayā, anuviccāpi maṁ viññū garaheyyuṁ pisuṇavācāpaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā pisuṇavācāpaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ pisuṇā vācā. Ye ca pisuṇavācāpaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, pisuṇāya vācāya paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Apisuṇaṁ vācaṁ nissāya pisuṇā vācā pahātabbā’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
‘Agiddhilobhaṁ nissāya giddhilobho pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu giddhilobhī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana giddhilobhī assaṁ, attāpi maṁ upavadeyya giddhilobhapaccayā, anuviccāpi maṁ viññū garaheyyuṁ giddhilobhapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā giddhilobhapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ giddhilobho. Ye ca giddhilobhapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, giddhilobhā paṭiviratassa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Agiddhilobhaṁ nissāya giddhilobho pahātabbo’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
‘Anindārosaṁ nissāya nindāroso pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu nindārosī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana nindārosī assaṁ, attāpi maṁ upavadeyya nindārosapaccayā, anuviccāpi maṁ viññū garaheyyuṁ nindārosapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā nindārosapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ nindāroso. Ye ca nindārosapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, anindārosissa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Anindārosaṁ nissāya nindāroso pahātabbo’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
‘Akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu kodhūpāyāsī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana kodhūpāyāsī assaṁ, attāpi maṁ upavadeyya kodhūpāyāsapaccayā, anuviccāpi maṁ viññū garaheyyuṁ kodhūpāyāsapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā kodhūpāyāsapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ kodhūpāyāso. Ye ca kodhūpāyāsapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, akkodhūpāyāsissa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Akkodhūpāyāsaṁ nissāya kodhūpāyāso pahātabbo’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
‘Anatimānaṁ nissāya atimāno pahātabbo’ti iti kho panetaṁ vuttaṁ, kiñcetaṁ paṭicca vuttaṁ? Idha, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yesaṁ kho ahaṁ saṁyojanānaṁ hetu atimānī assaṁ, tesāhaṁ saṁyojanānaṁ pahānāya samucchedāya paṭipanno. Ahañceva kho pana atimānī assaṁ, attāpi maṁ upavadeyya atimānapaccayā, anuviccāpi maṁ viññū garaheyyuṁ atimānapaccayā, kāyassa bhedā paraṁ maraṇā duggati pāṭikaṅkhā atimānapaccayā. Etadeva kho pana saṁyojanaṁ etaṁ nīvaraṇaṁ yadidaṁ atimāno. Ye ca atimānapaccayā uppajjeyyuṁ āsavā vighātapariḷāhā, anatimānissa evaṁsa te āsavā vighātapariḷāhā na honti’. ‘Anatimānaṁ nissāya atimāno pahātabbo’ti—iti yantaṁ vuttaṁ idametaṁ paṭicca vuttaṁ.
Ime kho, gahapati, aṭṭha dhammā saṅkhittena vuttā, vitthārena vibhattā, ye ariyassa vinaye vohārasamucchedāya saṁvattanti; na tveva tāva ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hotī”ti.
“Yathā kathaṁ pana, bhante, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti? Sādhu me, bhante, bhagavā tathā dhammaṁ desetu yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hotī”ti.
“Tena hi, gahapati, suṇāhi, sādhukaṁ manasi karohi, bhāsissāmī”ti.
“Evaṁ, bhante”ti kho potaliyo gahapati bhagavato paccassosi. Bhagavā etadavoca:
“Seyyathāpi, gahapati, kukkuro jighacchādubbalyapareto goghātakasūnaṁ paccupaṭṭhito assa. Tamenaṁ dakkho goghātako vā goghātakantevāsī vā aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ upasumbheyya. Taṁ kiṁ maññasi, gahapati, api nu kho so kukkuro amuṁ aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ palehanto jighacchādubbalyaṁ paṭivineyyā”ti?
“No hetaṁ, bhante”.
“Taṁ kissa hetu”?
“Aduñhi, bhante, aṭṭhikaṅkalaṁ sunikkantaṁ nikkantaṁ nimmaṁsaṁ lohitamakkhitaṁ. Yāvadeva pana so kukkuro kilamathassa vighātassa bhāgī assā”ti.
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘aṭṭhikaṅkalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā, yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti.
Seyyathāpi, gahapati, gijjho vā kaṅko vā kulalo vā maṁsapesiṁ ādāya uḍḍīyeyya. Tamenaṁ gijjhāpi kaṅkāpi kulalāpi anupatitvā anupatitvā vitaccheyyuṁ vissajjeyyuṁ. Taṁ kiṁ maññasi, gahapati, sace so gijjho vā kaṅko vā kulalo vā taṁ maṁsapesiṁ na khippameva paṭinissajjeyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan”ti?
“Evaṁ, bhante”.
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘maṁsapesūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti.
Seyyathāpi, gahapati, puriso ādittaṁ tiṇukkaṁ ādāya paṭivātaṁ gaccheyya. Taṁ kiṁ maññasi, gahapati, sace so puriso taṁ ādittaṁ tiṇukkaṁ na khippameva paṭinissajjeyya tassa sā ādittā tiṇukkā hatthaṁ vā daheyya bāhuṁ vā daheyya aññataraṁ vā aññataraṁ vā aṅgapaccaṅgaṁ daheyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan”ti?
“Evaṁ, bhante”.
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘tiṇukkūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṁ yathābhūtaṁ sammappaññāya disvā …pe… tamevūpekkhaṁ bhāveti.
Seyyathāpi, gahapati, aṅgārakāsu sādhikaporisā, pūrā aṅgārānaṁ vītaccikānaṁ vītadhūmānaṁ. Atha puriso āgaccheyya jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikkūlo. Tamenaṁ dve balavanto purisā nānābāhāsu gahetvā aṅgārakāsuṁ upakaḍḍheyyuṁ. Taṁ kiṁ maññasi, gahapati, api nu so puriso iticiticeva kāyaṁ sannāmeyyā”ti?
“Evaṁ, bhante”.
“Taṁ kissa hetu”?
“Viditañhi, bhante, tassa purisassa imañcāhaṁ aṅgārakāsuṁ papatissāmi, tatonidānaṁ maraṇaṁ vā nigacchissāmi maraṇamattaṁ vā dukkhan”ti.
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘aṅgārakāsūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṁ yathābhūtaṁ sammappaññāya disvā …pe… tamevūpekkhaṁ bhāveti.
Seyyathāpi, gahapati, puriso supinakaṁ passeyya ārāmarāmaṇeyyakaṁ vanarāmaṇeyyakaṁ bhūmirāmaṇeyyakaṁ pokkharaṇirāmaṇeyyakaṁ. So paṭibuddho na kiñci paṭipasseyya.
Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘supinakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe… tamevūpekkhaṁ bhāveti.
Seyyathāpi, gahapati, puriso yācitakaṁ bhogaṁ yācitvā yānaṁ vā poriseyyaṁ pavaramaṇikuṇḍalaṁ. So tehi yācitakehi bhogehi purakkhato parivuto antarāpaṇaṁ paṭipajjeyya. Tamenaṁ jano disvā evaṁ vadeyya: ‘bhogī vata bho puriso, evaṁ kira bhogino bhogāni bhuñjantī’ti. Tamenaṁ sāmikā yattha yattheva passeyyuṁ tattha tattheva sāni hareyyuṁ. Taṁ kiṁ maññasi, gahapati, alaṁ nu kho tassa purisassa aññathattāyā”ti?
“Evaṁ, bhante”.
“Taṁ kissa hetu”?
“Sāmino hi, bhante, sāni harantī”ti.
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘yācitakūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti …pe… tamevūpekkhaṁ bhāveti.
Seyyathāpi, gahapati, gāmassa vā nigamassa vā avidūre tibbo vanasaṇḍo. Tatrassa rukkho sampannaphalo ca upapannaphalo ca, na cassu kānici phalāni bhūmiyaṁ patitāni. Atha puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṁ caramāno. So taṁ vanasaṇḍaṁ ajjhogāhetvā taṁ rukkhaṁ passeyya sampannaphalañca upapannaphalañca. Tassa evamassa: ‘ayaṁ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṁ patitāni. Jānāmi kho panāhaṁ rukkhaṁ ārohituṁ. Yannūnāhaṁ imaṁ rukkhaṁ ārohitvā yāvadatthañca khādeyyaṁ ucchaṅgañca pūreyyan’ti. So taṁ rukkhaṁ ārohitvā yāvadatthañca khādeyya ucchaṅgañca pūreyya. Atha dutiyo puriso āgaccheyya phalatthiko phalagavesī phalapariyesanaṁ caramāno tiṇhaṁ kuṭhāriṁ ādāya. So taṁ vanasaṇḍaṁ ajjhogāhetvā taṁ rukkhaṁ passeyya sampannaphalañca upapannaphalañca. Tassa evamassa: ‘ayaṁ kho rukkho sampannaphalo ca upapannaphalo ca, natthi ca kānici phalāni bhūmiyaṁ patitāni. Na kho panāhaṁ jānāmi rukkhaṁ ārohituṁ. Yannūnāhaṁ imaṁ rukkhaṁ mūlato chetvā yāvadatthañca khādeyyaṁ ucchaṅgañca pūreyyan’ti. So taṁ rukkhaṁ mūlatova chindeyya. Taṁ kiṁ maññasi, gahapati, amuko yo so puriso paṭhamaṁ rukkhaṁ ārūḷho sace so na khippameva oroheyya tassa so rukkho papatanto hatthaṁ vā bhañjeyya pādaṁ vā bhañjeyya aññataraṁ vā aññataraṁ vā aṅgapaccaṅgaṁ bhañjeyya, so tatonidānaṁ maraṇaṁ vā nigaccheyya maraṇamattaṁ vā dukkhan”ti?
“Evaṁ, bhante”.
“Evameva kho, gahapati, ariyasāvako iti paṭisañcikkhati: ‘rukkhaphalūpamā kāmā vuttā bhagavatā bahudukkhā bahupāyāsā, ādīnavo ettha bhiyyo’ti. Evametaṁ yathābhūtaṁ sammappaññāya disvā yāyaṁ upekkhā nānattā nānattasitā taṁ abhinivajjetvā yāyaṁ upekkhā ekattā ekattasitā yattha sabbaso lokāmisūpādānā aparisesā nirujjhanti tamevūpekkhaṁ bhāveti.
Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma anekavihitaṁ pubbenivāsaṁ anussarati, seyyathidaṁ—ekampi jātiṁ dvepi jātiyo …pe… iti sākāraṁ sauddesaṁ anekavihitaṁ pubbenivāsaṁ anussarati.
Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma dibbena cakkhunā visuddhena atikkantamānusakena satte passati cavamāne upapajjamāne hīne paṇīte suvaṇṇe dubbaṇṇe sugate duggate …pe… yathākammūpage satte pajānāti.
Sa kho so, gahapati, ariyasāvako imaṁyeva anuttaraṁ upekkhāsatipārisuddhiṁ āgamma āsavānaṁ khayā anāsavaṁ cetovimuttiṁ paññāvimuttiṁ diṭṭheva dhamme sayaṁ abhiññā sacchikatvā upasampajja viharati.
Ettāvatā kho, gahapati, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti.
Taṁ kiṁ maññasi, gahapati, yathā ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo hoti, api nu tvaṁ evarūpaṁ vohārasamucchedaṁ attani samanupassasī”ti?
“Ko cāhaṁ, bhante, ko ca ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedo. Ārakā ahaṁ, bhante, ariyassa vinaye sabbena sabbaṁ sabbathā sabbaṁ vohārasamucchedā. Mayañhi, bhante, pubbe aññatitthiye paribbājake anājānīyeva samāne ājānīyāti amaññimha, anājānīyeva samāne ājānīyabhojanaṁ bhojimha, anājānīyeva samāne ājānīyaṭhāne ṭhapimha; bhikkhū pana mayaṁ, bhante, ājānīyeva samāne anājānīyāti amaññimha, ājānīyeva samāne anājānīyabhojanaṁ bhojimha, ājānīyeva samāne anājānīyaṭhāne ṭhapimha; idāni pana mayaṁ, bhante, aññatitthiye paribbājake anājānīyeva samāne anājānīyāti jānissāma, anājānīyeva samāne anājānīyabhojanaṁ bhojessāma, anājānīyeva samāne anājānīyaṭhāne ṭhapessāma. Bhikkhū pana mayaṁ, bhante, ājānīyeva samāne ājānīyāti jānissāma, ājānīyeva samāne ājānīyabhojanaṁ bhojessāma, ājānīyeva samāne ājānīyaṭhāne ṭhapessāma. Ajanesi vata me, bhante, bhagavā samaṇesu samaṇappemaṁ, samaṇesu samaṇappasādaṁ, samaṇesu samaṇagāravaṁ.
Abhikkantaṁ, bhante, abhikkantaṁ, bhante. Seyyathāpi, bhante, nikkujjitaṁ vā ukkujjeyya, paṭicchannaṁ vā vivareyya, mūḷhassa vā maggaṁ ācikkheyya, andhakāre vā telapajjotaṁ dhāreyya, ‘cakkhumanto rūpāni dakkhantī’ti; evamevaṁ kho, bhante, bhagavatā anekapariyāyena dhammo pakāsito. Esāhaṁ, bhante, bhagavantaṁ saraṇaṁ gacchāmi dhammañca bhikkhusaṅghañca. Upāsakaṁ maṁ bhagavā dhāretu ajjatagge pāṇupetaṁ saraṇaṁ gatan”ti.
[1] See MN 137 ¶25 - ¶29 for the distinction between the equanimity which is diverse and embedded in diversity, and the equanimity which is unified and supported by unity.